The Saints Amity with God in Christ, Discourse · Part 1 · Book 1 · Chapter 5
CHAP. V. That grand Caſe, how far the friends of Chriſt may regard themſelves; ſtated, both in the Negative and Affirmative.
SECT. 1. Chriſt muſt be elected for himſelf.
TO make up a complete conſtitution of Chriſt, Chriſt muſt be choſen for himſelf.as the object of the Saints Amitie, it is requiſite, not only that whole Chriſt be elected, but alſo that he be elected for himſelf. This indeed ſeems the moſt eſſential and fundamental part, or the formal Idea, and conſtitutive reaſon of all true friendſhip; that our friend be choſen zforeign. Ariſt. Rhet. l. 2. c. 4.for himſelf. Without this qualification, al friendſhip, even amongſt men as men, is reputed, by the wiſer Heathens, but as ſpurious, and baſtard; that which wil ſoon, when occaſion ſerves, degenerate into ſecret diſlike; if not open enmitie. Thence the Philoſopher gives this Idea, or Definition of a true friend,aforeign. Ariſt. Rhet. pag. 27. That he is ſuch a one as ſeriouſly wiſheth, and ſtudiouſly endeavors the good of his friend, for his friends ſake. Though this Idea of friendſhip, may poſſibly prove too narrow for the Saints Amitie with Chriſt, yet thus far it holds good, that Chriſt muſt be deſired for himſelf. For friendſhip with Chriſt muſt be taken up, not upon contingent occaſions, or commun grounds, but upon immediate reaſons and proper motives, ariſing from an apprehenſion of Chriſt's ſpecial excellences. An Heathen could ſay to his friend:bforeign. Socrates ad Alcibiad. Plat. Alcib. I am only a lover of thy ſelf; others are lovers of thy good things. How much more ſhould the friends of Chriſt, beſpeak him, their beſt friend, in ſuch language? certainly that muſt needs be the moſt pure and noble Amitie, which is leaft intereſſed, and moſt purely carried out to Chriſt for himſelf. The leſſe mixture of ſelf and carnal reſpects there is in any friendſhip,The more pure reſpects we have to Chriſt for himſelf, the more perfect is our friendſhip to him. whether human or Divine, the more it terminates and centers on our friend for himſelf, and the more the heart terminates and centers on its friend for himſelf, the more it correſponds or anſwers unto the univerſal, and moſt perfect Idea of human and Divine Amitie. This the poor Heathens ſaw ſo much beautie and glorie in, as that they affected nothing more than to ſeem thus generous, in electing and loving their friend for himſelf. SocAttalus Philoſophus di…ere, ol… bat, jucundius eſſe amicum ſacere quàm habere, Sen. ad Luc. Attalus the Philoſopher ſaid, That it was more pleaſant to make a friend, (i. e. by love and kindneſſes expreſſed to him) than to have one: (i.e. for our uſe and benefit). And the moraliſt gives us this general character of his wiſe man, dSeneca ad Luc. Epiſt. 9.That albeit he is content with himſelf, yet be deſires to have a friend, were it only for this, that he might exerciſe friendſhip; that ſo a virtue of ſuch excellent uſe, might not lie uſeleſſe.—Why (addes he) do I elect a friend? that I may have one for whom I can die. Such pure and diſ-intereſſed ſtrains of Divine Amitie the friends of Chriſt ſhould aim at, and endeavor after towards Chriſt. For by how much the more they intend, love, What it is to elect Chriſt for himſelf.deſire, hope for and delight in Chriſt for himſelf, by ſo much the more pure, noble, generous, divine and inviolable is their friendſhip towards him. Now the friends of Chriſt may be ſaid to elect him for himſelf, when he himſelf gives reſt and ſatisfaction to their ſouls, in the want and enjoyment of al things. For the firſt principle or element of electing Chriſt for himſelf, conſiſts in ſeeing al our ſatisfaction and reſt laid up in him, and not in our ſelves, or any thing elſe. Where ever the heart finds complete reſt, that it lives on, loves and enjoyes for it ſelf; and the deprivement of that is death and Hel unto it. Again, what we elect for it ſelf, that we make our laſt end, and beſt good: Now the laſt end and choiceſt good is the firſt priaciple in morals, and ſo the moſt univerſal Idea, and perfect meſure of al good; and thence the ſpring of al reſt and ſatisfaction. So that none elects Chriſt for himſelf, but ſuch as can content and ſatisfie themſelves in Chriſt, not in themſelves: and the more pure and diſintereſſed our regards to Chriſt for himſelf are, the better friends we are. In Heaven, al theſe poor, low, intereſſed, ſelfiſh reſpects which draw ſinners to friendſhip with Chriſt, whiles in this lower Region of Clay-tabernacles, wil there be perfectly ſwallowed up, and drowned in the beatifick Viſion, and fruition of Chriſt for himſelf, and for himſelf alone. But yet, while the friends of Chriſt are in this their non-age, and child-bood, he does indulge them in many childiſh, ſelfiſh humors. They are now in a wildernes-condition, abſent from the Celeſtial Canaan, where Chriſt their friend reſides, and therefore much ſtrangers to thoſe tranſcendent excellences, and raviſhing Beauties, which ſhine in his perſon: no wonder then, if they have many oblique and ſquint Regards; many private, and intereſſed Affections mixed with their Amitie towards Chriſt. Yea, al the friends of Chriſt, at their firſt contract with him, are allured and drawn to him, by what good they hope to receive from him, rather than by what good they ſee in him: and many good friends of Chriſt, under Deſertion or tentation, are more intent on what Grace and Comfort they may receive from Chriſt, than on what they may enjoy in himſelf. Upon theſe and ſuch like conſiderations, it wil be neceſſary that we ſtate and determine that great caſe of Conſcience, How far the friends of Chriſt may regard themſelves, their own ſpiritual Intereſt, life, and happines, in their election of, and Affection to Chriſt as their friend? This caſe being duely ſtated, and limited, we ſhal the more clearly, and ſatisfactorily procede, in determining the Chriſtians dutie in electing, and affecting Chriſt their friend for himſelf.
SECT. 2. How far Chriſt's friends may, in the Election of him, regard themſelves.
AS for that caſe,How far the friends of Chriſt may regard themſelves in the Election of Chriſt? how far the friends of Chriſt may regard themſelves in the election of Chriſt, it may be reſolved by theſe following propoſitions, ſome of which are excluſive or negative, others incluſive or poſitive. 1. The excluſive or negative Propoſitions are ſuch as follow.
1. Prop. The friends of Chriſt, in their election of him, may not regard ſinful, carnal, or legal ſelf. This is evident; becauſe ſo far as they regard either of theſe ſelfs, ſo far they compound Chriſt, and ſo elect only a falſe Chriſt, an Idol of their own brain. To have a ſquint eye on ſome beloved luſt, or the world, or the law, in our election of Chriſt, is a black character of an adulterous, baſtard, friend, ſuch as would fain mediate a league between Chriſt and his profeſſed enemies: (as has been at large demonſtrated, Chap. 3.) 'Tis true,The elect while under a Spirit of bondage aim at legal ſelf only. the elect of Chriſt, whiles under only an awakened conſcience, and a ſpirit of Bondage, have an eye and regard to legal ſelf only, or mainly, in al their Treaties with Chriſt: They would fain have Chriſt, to pay their debts and engagements to the Law; they come to him as their Phyſician, to cure their diſeaſes and wounds of conſcience; but they ſee not as yet need enough of, or beautie enough in him, to eſpouſe him as their Husband: ſuch a mercenarie reſpect have they to Chriſt; whom they deſire, only to promote the Intereſt of legal-ſelf: and therefore the Lord keeps them, in much merciemercy, under a ſpirit of bondage, 'til they are divorced from this legal ſelf.
But as for thoſe,Falſe friends of Chriſt ruined by legal ſelf. who belong not to the election of Grace, God permits them, and that deſervedly, to ſplit themſelves on this fatal Rock. For, albeit ſome convinced ſinners have layen long under dreadful terrors, and deep ſenſe of their own ſinful ſtate, even unto an helliſh deſpair, yet they never quit this Legal Self; but al their Treaties, covenants, and cloſings with Chriſt, are, at beſt, but to get a legal-Righteouſnes of their own. This in ſome is more viſible and apparent, in others more refined, and mixed of Law and Grace; which was the caſe of the Galatians, whereby ſuch falſe friends of Chriſt, under a pretenſion of Amitie with, and dependence on Chriſt, really depend on, and ſo are friends to none but legal ſelf. Juſt like a bankrupt, or broken Merchant, who being caſt into Priſon for debt, and having a good offer of Mariage from a rich perſon, is willing to marie her for her riches, without the leaſt love to her perſon, &c. ſuch is the friendſhip of many awakened legal friends of Chriſt; who are content to eſpouſe him, thereby to get a ſtock of their own legal righteouſnes; whereby they may pay their debts to the Law, and ſo get out of Conſcience's priſon, without any ſincere love to Chriſt, or faith in him. This I cal a mercenary, legal Amitie with Chriſt; which is not only adulterous and whoriſh; but alſo a fatal inſtrument, which moſt effectually ruines millions of awakened ſinners.
SECT. 3. The friends of Chriſt may not elect him, for the advance of an Evangelick ſelf-Righteouſnes.
2.The friends of Chriſt may not elect him for an evangelick Self-righteouſnes. Propoſ. THE friends of Chriſt may not elect and cloſe with him, only to promote an evangelick ſelf, of their own evangelick righteouſnes, and ſufficiences. By evangelick ſelf, I underſtand al evangelick or Goſpel Gifts, Graces, Aſſiſtances, Quicknings, Enlargements, Duties, Privileges, Peace, Joyes, and other ſufficiences; ſo far as they tend to promote a ſelf-righteouſnes, or ſelf-dependence, though never ſo ſeemingly evangelick. This is the ſad and miſerable caſe of many Evangelick, and more refined Hypocrites; who dare not pretend to any legal righteouſnes, or merit of their own; they are too knowing, and ſenſible of their natural pravitie, and dayly excurſions to ſin, to own any ſuch legal-ſelf: only by virtue of their ſeeming union to, and Amitie with Chriſt, they have got a good ſtock of Evangelick Gifts, Aſſiſtances, Duties, Comforts, and other ſpiritual ſufficiences; which they ſecretly, and perhaps unknowingly, cleave unto, and depend upon, notwithſtanding their pretended adhering unto, and depending on Chriſt as their friend: yea, which is worſe, they make uſe of their ſeeming Amitie with, and dependence on Chriſt, only as a blind, or engine, the more efficaciouſly to promote this their Evangelick ſelf-dependence. This was the very caſe of thoſe falſe friends of Chriſt, Eſa. 48.1.Eſa. 48.1, 2. Hear ye this O houſe of Jacob, which are called by the name of Iſrael [i.e. friends of God] which ſwear by the name of the God of Iſrael [i. e. who bind themſelves by an oath of Allegeance unto God] but not in truth, nor in righteouſnes. How does that appear? v. 2. for they cal themſelves of the holy citie, [i.e. they truſt in their Church-privileges] and ſtay themſelves upon the God of Iſrael: or,eNiti ſe gloriantur. they boaſt, and glorie that they depend on the God of Iſrael. They gloried much in their dependence on God, that ſo they might more inſenſibly depend on themſelves. This is the caſe of numbers of Evangelick, and cloſe hypocrites; who pretend much dependence on Chriſt, as their only friend, but yet really intend nothing but ſelf-dependence; who make uſe of al their Evangelick Aſſiſtances, and commun Graces, received from Chriſt, only to compoſe an Evangelick Intereſt, or ſtock of ſelf-ſufficience, in diſtinction from, yea oppoſition to Chriſt. Such a ſelf-regard, though never ſo ſeemingly evangelick and refined, may be reſolved into legal-ſelf, and the covenant of works, as the mother-root thereof: and albeit it may pretend much friendſhip to Chriſt, yet it is ful of nothing but ſelf-love, and real enmitie againſt Chriſt; and therefore the greateſt abomination that may be in his eſtime. So curſed is its root.
SECT. 4. Chriſt's friends may not Elect him merely for the ſweet Accidents of his preſence.
3.The Friends of Chriſt may not elect him merely for the ſweet Accidents of his preſence. Prop. THE friends of Chriſt may not elect him purely, and ſoly for the ſweet Accidents, love-tokens and comforts of his preſence. Chriſt is the moſt liberal and free-hearted friend that ever was: when, or where ever he comes to viſit his friends, he brings his good chear and banquet with him, as Prov. 9.1, 2, 3. Cant. 5.1. Eat O friends, drink, yea drink abundantly, O beloved. Now the friends of Chriſt, may and too oft do, dote too much on theſe delicious treatments of Chriſt: they may make an Idol of his very love-viſits, and ſweet manifeſtations of himſelf: the rings, bracelets, jewels, and love-tokens of Chriſt, may ſometimes, even by Chriſt's friends, be too much doted on, even to the neglect, and diſreſpect of himſelf. This prepoſterous, doting love, and friendſhip Chriſt takes very unkindly; and therefore he oft' cures ſuch imperfections in his friends, by long abſences, withdrawments of love-embracements, and bitter deſertions; that ſo they may learne to value himſelf, more than al the ſweet Accidents, or comforts of his Preſence. Yet theſe are but ſome feveriſh fits of love-madnes, and diſtempers in the friends of Chriſt: they do not ſo much dote upon, or Idolize the love-tokens of Chriſt, but that ſtil they retain the Bent of their heart, as a royal Throne for Chriſt himſelf: and therefore, though Chriſt withdraw al love-viſits from them, yea, though he may ſeem, at times, to turne againſt them as an enemie, to cal them dogs, or the like; yet they ſtil follow him, as the Woman of Canaan did, and are reſolved to cleave to him, though he depart from them; to approve themſelves friends to him, although he may appear to be an enemie to them.
But now 'tis quite otherwiſe with the falſe friends of Chriſt: 'Tis true, as long as they can ſit at the High table, and be feaſted with the delices, and ſweet wine of Divine conſolations, oh! none but Chriſt: he is then a great friend in their account: ay but when Chriſt leaves them in a barren wildernes-condition, to live upon a drie faith, and abſent Lord, then farewel to al friendſhip with Chriſt: when he withdraws the ſweet refreſhments of his preſence from them, they withdraw their hearts, and friendſhip from him. This is but a baſtard, mercenarie Amitie, ariſing from that bitter root of ſelf-love; which is content to feed on ſweetmeats, and good things that flow from Chriſt, but minds not thoſe Divine ſuavities, and good things that are in Chriſt. The friends of Chriſt may not be thus ſelfiſh.
SECT. 5. Chriſt may not be elected for a carnal Heaven, or to avoid a carnal Hel.
4.Chriſt's friends may not elect him as a means to procure a carnal Heaven. Prop. CHriſt muſt not be elected by his friends, as a means, whereby they may gain a miſtaken falſe Heaven, or the true Heaven in a miſtaken falſe way. (1.) The friends of Chriſt neither do, nor may elect him, as a means, whereby they may gain a miſtaken, falſe Heaven. This is the great error of many carnal friends of Chriſt; who having glad tidings of the infinite delices, ſweetneſſes, pleaſures, joys and ſatisfaction to be enjoyed in Heaven, they ſeem excedingly raviſht with ſuch good News, eſpecially if they have met with diſaſters, croſſes, and diſappointments in this World: and hence they ſeem chearfully willing, and ready to embrace Chriſt as their friend, to conduct them to this their deſired Heaven. But al this while they little think, or conſider what Heaven is; they underſtand not that Heaven conſiſts in perfect holines, continued communion with, and praiſes of God: No, they dream of a fools Paradis, a ſenſual, carnal Heaven, wherein they may enjoy both their luſts and Happines. Such an Heaven did the carnal Jews expect by their Meſſias. John. 6.34.So John 6.34. Lord evermore give us this bread. Chriſt having diſcourſed of the bread of life, that came down from Heaven, they ſeem very forward to taſt of it: but alas! 'twas but a carnal Heaven that they deſired: they knew not what the true bread of life was. They pleaſed themſelves in their malice and enmitie againſt Chriſt, and yet, having their conſciences a little awakened at Chriſt's reports of life and happines, they pretend friendſhip to him, and ſeem willing to ſhare in his bread from Heaven. fAliud eſt appetere b…atitatem ſub notione univerſali, qui appetitus naturalis eſt, aliud eſt cam appetere ſub notione particulari, hoc eſt, beatitatem definitam. Camero, fol. 356.Man has an innate, natural appetite, after life and happines, under its univerſal notion, though he hate it as defined, and bound up under the particular notion of holines, and communion with God; which is the ſaints Heaven and life. (2.) The friends of Chriſt may not elect Chriſt as a means to gain the true Heaven in a miſtaken, falſe way. There are many falſe waies, in which the falſe friends of Chriſt would make uſe of his help, to bring them to Heaven: I ſhal only name one, which is, when men would fain purchaſe Heaven as the reward of their own good works. This is natural to corrupt, proud Nature, to deſire to be ſaved by doing, rather than by believing: thus the unbelieving Jews, John 6.28. What ſhal we do, that we may work the works of God. They would fain get Heaven by doing; have wages for their work, gforeign, is Ariſtotle's notion of merit. The friends of Chriſt may not elect Chriſt to avoid Hel merely as penal.as hirelings; whereas Chriſt tels them, v. 29. faith is the beſt work.
5. Propoſ. The friends of Chriſt may not elect him as a means to avoid Hel, conſidered merely as a puniſhment, or an offenſe to, and diminution of their particular, private good. I do not ſay, that the friends of Chriſt may not elect Chriſt as a means to ſave them from the puniſhments of Hel: for this is juſtifiable, as we may ſhew anon: but I ſay, they ought not to elect Chriſt to ſave them from Hels puniſhment, merely as a puriſhment, without regard to the ſin, which alſo is found in Hel, and is indeed the worſt part of it. To deſire Deliverance from Hel, only as it is offenſive to our particular good, or penal, and not as it is ſinful and ſo offenſive to God, is a ſervile deſire.
SECT. 6. The friends of Chriſt may not elect him for ſelf as their laſt end; or on their own conditions, &c.
6. Prop. THE friends of Chriſt may not elect him to enjoy, content, The friends of Chriſt may not elect him for themſelves as their laſt end.and ſatisfie themſelves, in themſelves, as the ultimate object of their fruition. To make ſelf the laſt end of our deſires and ſatisfaction, is as much Idolatrie, as to make ſelf the firſt principle of our Dependence. Therefore the friend of Chriſt muſt chuſe him in oppoſition, not only to ſelf-dependence, but alſo to ſelf-ſatisfaction. He muſt neither ſeek, nor find reſt and ſatisfaction in any thing below Chriſt: yea, he muſt find reſt and ſatisfaction in Chriſt alone, even in the want of al things. A ſincere friend ſees al his good laid up in Chriſt, and not in himſelf; and therefore he makes Chriſt his laſt end, and the matter of his ſatisfaction: he ſtudies to pleaſe Chriſt more than himſelf; yea, he pleaſeth himſelf moſt in pleaſing Chriſt: hence he converts every part of his private ſelf, into a Chriſt-ſelf; ſelf-wiſdome into Chriſt's wiſdome; ſelf-wil, into Chriſt's wil; ſelf-confidences, into confidences in Chriſt, &c. And thus the friends of Chriſt, As they muſt give al contentement to him, ſo muſt they take up al contentement in him. To chuſe Chriſt only to give contentment to, or take contentment in our ſelves, is a black marque of an adulterous friend of Chriſt. The friends of Chriſt muſt ſtudie, firſt how they may content, and ſatisfie Chriſt, and then, how they may content, and ſatisfie themſelves in the fruition of Chriſt, their beſt friend. To make private ſelf the laſt end of our ſatisfaction; or to convert the commun graces, or good things we receive from Chriſt, to the intereſt of a particular ſelf, abſtract from Chriſt, ſmels too rankly of a falſe friend, ſuch as endeavors to pleaſe himſelf more than Chriſt.
7. Prop. The friends of Chriſt may not elect him, Chriſt may not be elected upon our own conditions.to be enjoyed by them upon their own conditions. This is alſo a ſad ſymtome of a rotten-hearted friend, to be willing to chuſe Chriſt for his friend, provided, it may be on his own termes and conditions. Sinners by nature are ſo ſtout-hearted, as that they wil rather part with Chriſt, Heaven, and Life, than with their own conditions: and therefore the main work of the ſpirit of Bondage, is, to ſtoop and bend the wil; to make the heart flexible, and willing to take Chriſt upon his own termes and conditions. 'Til the heart be weaned from its own conditions, it is not fit to make a friend of Chriſt. The Heathen moraliſt could ſay,hNon recipit ſordidum virtus amatorem: Soluto ad… illam ſinu veniendum eſt. Sen. 222. that Virtue receives not a ſordid Lover: we muſt come to it with an open breaſt. This is moſt true of friendſhip with Chriſt: he is a ſordid ſelfiſh friend, who comes to Chriſt with an open face, but with a breaſt lockt up: (which is the mode of courtiers and politicians) no, they, who wil enter into friendſhip with Chriſt, muſt come with an open heart, as wel as face; without Reſerves, Ifs and Ands, or any ſuch-like conditions. They muſt bring an heart of white paper, and leave it with Chriſt, to write what conditions he pleaſe on it. In brief; the friends of Chriſt muſt be willing to receive al conditions from him, but to give no conditions to him. Thus David, Pſal. 131.1.Pſal. 131.2. My ſoul is as a weaned child, i. e. weaned from mine own conditions. So Abraham, Eſa. 41.2. is brought to the foot of God, to be content to go and come, to do and ſuffer, to be any thing or nothing, as God ſhould pleaſe: whence he is ſtiled, v. 8. The friend of God.
8. Prop. The friends of Chriſt may not elect him, with regard to themſelves any way, Self may not be regarded in oppoſition to, or competition with Chriſt.wherein ſelf may ſtand in competition with, or oppoſition to the Honor of Chriſt. The great deſigne and Intereſt of the friends of Chriſt, ſhould be to abaſe themſelves, and exalt Chriſt. So John Baptiſt, Joh. 3.30. and the Publican, Luk. 18.14. Hence, when ever ſelf comes in competition with, or ſtands in oppoſition to Chriſt's honor, it ought not to be regarded by the friends of Chriſt.
SECT. 7. The friends of Chriſt may, in their election of him, have regard to freedome from Hel.
2.How far the friends of Chriſt may have regard to themſelves in their election of Chriſt. THeſe excluſive, or negative Propoſitions being premiſed, the incluſive, or affirmative wil more eaſily follow. In the general, the friends of Chriſt may, in their election of him, regard themſelves, ſo far as he is offered in the Goſpel, as a means applicable, and neceſſary for the obtainment of life and ſalvation. For, without al peradventure, he that elects Chriſt as offered in the Goſpel, elects him as his friend: Now the Goſpel offers Chriſt as a means of life and ſalvation to al ſuch, as wil come unto, or elect him for their Mediator. Yea, the Goſpel makes this the great damning ſin, that men wil not come unto Chriſt for life and ſalvation: ſo Joh. 5.40. ſurely, if this be the great Goſpel-ſin, that men wil not come unto Chriſt for life; then it neceſſarily follows, that this is the great Goſpel-dutie, and that wherein our friendſhip with Chriſt doth much conſiſt, that we elect or cloſe with him, in order to the obtainment of life by him. But this wil appear more clearly and fully by the following particulars.
1. Prop. The friends of Chriſt may, The friends of Chriſt may eye freedome from Hel.in their election of him, have an eye on, and regard to their freedome from Hel. This is evident. (1.) Becauſe the Goſpel offers Chriſt to ſinners, as their only Redeemer, to deliver them from Hel. (2.) Becauſe ſelf-preſervation is an eſſential branch of the Law of Nature, which the Law of Grace, or friendſhip with Chriſt, does not deſtroie, but perfect. Thus much the wiſeſt of the Heathens could, by their candle-light, ſee and acknowlege: whereforeiHence the Stoicks made foreign, ſelf preſervation the firſt part of their Moral Philoſophie, as Laert. Zeno. ſome of them made ſelf-preſervation the firſt part of their moral philoſophie: andkforeign, &c. Plato. another ſaith, that this is virtue to preſerve a man's ſelf, and what belongs unto him; neither is there a more noble and generous piece of virtue, than to ſave a man's ſelf and others. (3.) The very notion of Hel, duely conſidered, doth both allow and require, that the friends of Chriſt both fear, and endeavor to avoid it. For what is Hel, but a continued ſtate of blaſpheming, ſinning againſt, and ſeparation from God? Now, may not the friends of Chriſt elect him, as a means to keep them from ſuch a ſtate of ſinning againſt, and alienation from himſelf? (4.) Neither does this argue ſervile and ſlaviſh, but filial fear, to chuſe Chriſt out of fear of Hel, ſo long as the Hel we fear, is not merely a tormenting, but alſo a ſinning Hel. Is it not the higheſt degree of filial fear and love, for a child to be afraid of falling into the fire; becauſe thereby he ſhal grieve, diſpleaſe, and be deprived of his father? ſurely, ſuch a fear of Hel is, not only allowable, but generous, and filial in Chriſt's friends.
SECT. 8. The friends of Chriſt may, and ought to elect him with regard to Heaven.
2.Saints may elect Chriſt with a regard to Heaven. Prop. HEnce it follows, That the friends of Chriſt may elect him with an eye or regard to Heaven, the great recompenſe of reward. For, (1.) Thus likewiſe is Chriſt tendred in the Goſpel, almoſt every where. (2.) The moſt loyal, and faithful of Chriſt's friends are commended for their faith in eying the recompenſe of reward. So Moſes, Heb. 11.26. for having reſpect to the recompenſe of reward. Yea (3.) It is the Character of Chriſt himſelf, Heb. 12.2. Looking at the joy that was ſet before him. This is an exemple, without al exception, that the friends of Chriſt may have an eye on what they expect from him. (4.) Heaven and Happines is propoſed by Chriſt as the great motive to draw his friends unto a firme Amitie with, and adherence to himſelf: So John 14.2. Now a motive hath the place of an end (though ſometimes but partial and ſubordinate) and it's wel known, that the end is a main principle of the Action, and therefore ought to be looked unto by the Agent. Is it not then moſt reaſonable, that Heaven, which is made a motive, and ſo an end, (though but partial and ſubordinate) to allure Chriſt's friends to the election of him, ſhould be regarded by them? Has Chriſt promiſed, and does he not offer Heaven as an encouragement to his friends, to make them elect him more chearfully? and ſhal they not eye the encouragement which Chriſt gives them? What is this, but to ſay, the end and motives of an action ought not to be eyed by the Agent? (5.) Is not this to deſtroy Heaven, and Hel, the ſouls immortalitie, the laſt judgement, and al Goſpel-obedience, to denie, That the friends of Chriſt ought to have any regard to the recompenſe of reward? What was it, that gave foundation to that damnable doctrine of the Sadduces, denying the Reſurrection, &c? was it not this, (if we may credit thelSee Camero, fol. 177. Hebrews) that Antigonus, inſtructing his Scholar Saduk, That he muſt not ſerve God merely as a ſervant for reward, but as if there were no reward; Saduk, miſtaking his Maſter's mind, concluded, there was then no reward of good works, and thence no Reſurrection, &c? (6.) Yea, to denie the friends of Chriſt any regard to the recompenſe of reward, what does it, but ſtrip them, not only of their Chriſtianitie, but alſo of theirmSunt quidam qui dicunt, abhorrere ab ingenio pii. hominis benefacere intuitu mercedis. At illi mihi videntur hominem homine exuere. Camero, fol. 45. humanitie or manhood? (7.) The very nature of Heaven does approve, yea engage the friends of Chriſt, to have an eye thereto, in the election of him. For what is Heaven, but a conſtant viſion, and fruition of God in Chriſt, as their ſupreme happines? So that, ſhould not the friends of Chriſt have a regard to this Heaven, they ſhould not regard the main of their Amitie with Chriſt. 'Tis true, to mind Heaven merely as a reward; nObedience which is only for reward, without al reſpect or motive of love and dutie, is the obedience of an hireling; but not that which acknowledgeth the reward no otherwiſe due than of his Father's free love, &c. See Mede, Diatr. 2. pag. 334.or as a reward to be given as hire, for our labor; or as a reward that conſiſts in ſome imaginary felicitie, diſtinct from the enjoyment of God; ſuch an eye on Heaven is too mercenary, and ſmels too much of carnal, legal, and ſordid ſelf, as before. But to eye Heaven, as it conſiſts in the enjoyment of God, and Chriſt; and as it is a reward given us, out of the liberalitie of a tenderhearted Father; and purchaſed by the bloud of our deareſt friend; and ſo given alſo by him, as an image, or remembrance of his free love, this is not mercenary, but a neceſſary part of our friendſhip with Chriſt.
SECT. 9. The friends of Chriſt may elect him in order to their preſent relief, under Tentations and Afflictions, &c.
3. Prop. THE friends of Chriſt may, The friends of Chriſt may deſire eaſe from their burdens.in their election of him, ſo far regard themſelves, as to deſire relief under, and deliverance from their preſent burdens, whether of Conſcience, or Heart. This is likewiſe manifeſt, (1.) Becauſe Chriſt is thus offered in the Goſpel, to weary, and heavy laden ſinners, as Mat. 11.28. Come unto me al ye that labor, and are heavy laden, and I wil give you reſt. (2.) This is the main of Chriſt's office, as Mediator, to ſave thoſe who are loſt, to bind up the broken-hearted, to heal the ſick, to relieve the poor and needy, &c. (3.) Hereby the friends of Chriſt are, both morally and effectively, or efficaciouſly rendred more amicable, and ſerviceable unto Chriſt. For by being eaſed of their burdens, both of tentation, and ſin, they not only lye under greater, and more eſſential obligations, but alſo are efficaciouſly, and effectually enabled to act more friendly towards Chriſt. Now ſurely this is a noble and generous ſtrain of ſelf-love, to deſire to have our burdens, both of the guilt of ſin, which lode the Conſcience, and of the power of ſin, which lode the wil, taken off, that ſo we may the more chearfully truſt, love, honor, and obey Chriſt our friend.
4.The friends of Chriſt may regard themſelves any way in ſubordination to Chriſt. Prop. The friends of Chriſt may elect him with regard to themſelves, their own ſpiritual good, any way, ſo far as ſelf ſtands in direct ſubordination or ſubſervience to Chriſt, his intereſt and glorie. 'Tis true, if the friend of Chriſt ſhould eye himſelf, as his ſole, or ſupreme end, above and beyond the glorie of Chriſt; or if he ſhould eye himſelf as a partial, lower end, that ſtands in oppoſition to, or competition with Chriſt and his honor; this would ſmel too rankly of ſordid, proud, carnal ſelf: Ay but to regard himſelf, and his ſpiritual good, or comfort, [ſervato ordine finis] in ſubordination to the glorie of Chriſt, this is a pure, generous, Divine ſelf-love, which greatly promotes Amitie with Chriſt. He that thus regards himſelf in part, and in ſubſervience unto Chriſt only, needs not dout of Chriſt's regards to him as his friend.
5.An eſſential connexion, and ſamenes 'twixt the Intereſt of Chriſt and his friends. Prop. Chriſt has conſtituted ſuch an eſſential and intimate connexion, between his own, and his friends Intereſt; as that they never ſeek, or promote themſelves more; than when they moſt denie themſelves, and elect Chriſt for himſelf. Thus the true, ſpiritual ſelf, and intereſt of Chriſt, and his friends, are ſo far from being oppoſite each to other, as indeed they are not diſtinct ends, but one and the ſame. So that what Satan maliciouſly reproched Job with,Job 1.9. Job. 1.9. Doth Job fear God for nought? oThat the friends of Chriſt do not elect, and ſerve him for nought; See Caril on this Job 1.9. pag. 109. and Mede, Diatr. 2. pag. 333. and Cameron. Opera fol. 45.46. But particularly, Janſ. Aug. To. 3. l. 5. c. 10. fol. 225.may, in a ſtrict and ſpiritual ſenſe, be applied to al the friends of Chriſt, who do not elect Chriſt for nought. There are none in the World greater ſelf-ſeekers, in a ſpiritual and true ſenſe, than the friends of Chriſt. For the more they denie, and abaſe themſelves for Chriſt, the more they are dignified and exalted by him, Luk. 9.44. and 18.14. So far is the Intereſt of Chriſt from croſſing the real intereſt of his friends, as nothing more promotes it: They can't conceive a more compendious way to advance themſelves, than by electing Chriſt for himſelf, in oppoſition to their carnal, private ſelf, and intereſt. What a ſweet, and glorious contemplation, election, and fruition of themſelves the friends of Chriſt have in the contemplation, election, and fruition of Chriſt for himſelf, wil fully appear, with the Lord's Aſſiſtance, from what follows in the next Chapter. At the preſent, we ſhal conclude with an obſervation ofpIta mirabili modo fit ut ſit nobis utilitatis noſt…ae contemtus in diligendo gratis Deo utiliſſimus. Amoris enim Dei non eſt digna retributio niſt ipſer Deus, Ex quo fit, ut propter mercedem operari, non ſit oculos à Deo ad ſe reflectere, & aliquid extra Deum expectare; ſed Deus ipſe magis adhuc gratuitò diligendus in aeternitate ſit merces. Amor enim, amoris Retributio erit, &c. Janſenius Auguſt. To. 3. l. 5. de Gratia cap. 10. fo. 225. Janſenius, (that great patron of Grace, and the cauſe of Chriſt) who acutely and ſolidly diſcuſſeth, and determines this caſe; whether a regard to our reward, or Happines, be inconſiſtent with our love to God for himſelf? Thus Janſ. Auguſt. Tom. 3. De Gratia, l. 5. c. 10. 'It is no ſmal error (ſaith he) to imagine, that our own ſalvation, and the viſion of God, and the whole complexum, or ſum, of our Felicitie may not be ſincerely loved, with true charitie: As if a Chriſtian were otherwiſe commanded to love himſelf, than in loving God for God. For in this doing, he does moſtly love himſelf: neither does he love himſelf truly, if he does otherwiſe love himſelf, than in loving God for himſelf. For by a moſt profound oblivion and forgetting of himſelf, he does moſt deeply love himſelf: For our good (ſaith Auguſtin) is nothing elſe but to adhere to God, &c.'